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عشر

Form 1 · Form 2 · Form 3 · Form 4 · Form 6 · Form 8 · Form Q. Q. 1  ·  33 entries  ·  Qur'ānic frequency 27

Form 1عَشَرَ5 senses · 1 main
muḍāriʿـُيَفْعُلُ·ـِيَفْعِلُmaṣdarعَشْرٌ

Core sense — he took one from ten; he took the tithe of property; he became the tenthgenerated

1.1he took one from ten—عَشْرٌ

as the commentators on the Fs and others state expressly; but F, confusing two usages of the verb, gives عَشِرَ.

1.1.1he took one from among them, they being ten—عَشَرَهُمْ
1.1.2he took the tithe of their several kinds of property—عَشَرَهُمْ

The portion taken is the عُشْر [that is, the tenth, or, by extension of the term in Muslim law, half the tenth, or a quarter of the tenth].

according to the K عَشِرَ, but this disagrees with other authorities, as mentioned above., or عُشْرٌ with damma; the first is correct, but MF prefers the second, quoting it from the commentaries on the Fs.

he took the tithe from them—عُشُورٌ

Also عشّرهُمْ, maṣdar تَعْشِيرٌ.

he took the tenth of the property—عَشَرَ المَالَ

maṣdar عَشْرٌ, عُشُورٌ and عشّرهُ. The portion taken is the عُشْر.

they shall not have the tenth of the value of their ornaments taken—لَا يُعْشَرْنَ

Said in a tradition about women.

1.1.3he added one to nine—عَشَرَ

.

[In the TA and CK this meaning is joined to the first one at the beginning of this article by أَوْ instead of وَ, which is clearly the right reading.]

1.1.4he became the tenth of them—عَشَرَهُمْ

Or: he made them ten by adding himself to their number. [See also 2: and see Q. Q. 1.]

.

Show Lane's original text
, (K,) aor. عَشُرَ , as is expressly stated by the expositors of the Fs and by others, but F, confounding two usages of the verb, says عَشِرَ , (TA,) inf. n. عَشْرٌ , (TA,) He took one from ten. (K.) And عَشَرَهُمْ He took one from among them, they being ten. (Msb.) And عَشَرَهُمْ , (S, K,) aor. عَشُرَ , (S, O, TA,) accord. to the K عَشِرَ , but this is at variance with other authorities, as mentioned above, (TA,) inf. n. عَشْرٌ , (K,) or عُشْرٌ , with damm, (S, O,) the former correct, but the latter is preferred by MF, who quotes it from the Expositions of the Fs, (TA,) and عُشُورٌ ; (K;) and عشّرهُمْ , (O, K,) inf. n. تَعْشِيرٌ ; (TA;) He took from them the عُشْر [i. e. the tenth, or, by extension of the term in the Muslim law, the half of the tenth, or the quarter of the tenth,] of their several kinds of property. (S, O, K.) And in like manner you say, (TA,) عَشَرَ المَالَ , (Msb, TA,) aor. عَشُرَ , inf. n. عَشْرٌ and عُشُورٌ ; (Msb;) and عشّرهُ ; (TA;) He took the عُشْر of the property. (Msb, TA.) It is said in a trad., respecting women, لَا يُعْشَرْنَ , meaning, They shall not have the tenth of the value of their ornaments taken. (TA.) عَشَرَ , aor. عَشِرَ , He added one to nine. (L, K.) [In the TA and CK, this signification is connected with the first mentioned above, at the commencement of this art., by أَوْ , instead of وَ , which latter is evidently the right reading.] And عَشَرَهُمْ , aor. عَشِرَ , (S, O, Msb, K,) inf. n. عَشْرٌ , (S, O, Msb,) He became the tenth of them: (S, O, Msb, K:) or he made them ten by [adding to their number] himself. (TA.) [See also 2: and see Q. Q. 1.]
Form 2عَشَّرَ12 senses · 1 main
maṣdarتَعْشِيرٌ

Core sense — he made them ten; she completed the tenth month of pregnancygenerated

2.1

See sense 1, in two places.

2.1.1he made them ten, by adding one to nine—عشّرهُمْ

. [See وَحَّدَهُ.]

he made the number ten—اعشر العَدَدَ
2.1.2he put the tenth-marks in the copy of the Qur'ān—عشّر المُصْحَفَ

. The marks are the عَوَاشِر [plural of عَاشِرَةٌ].

2.1.3O God, write down ten good deeds for every one of my steps—اَللّٰهُمَّ عَشِّرْ خُطَاىَ
2.1.4he remained ten nights with his wife—عشّر لِٱمْرَأَتِهِ

Also عِنْدَهَا.

The verb is used in the same way of any saying or action. Mentioned under سَبَّعَ.

2.1.5she completed the tenth month of her pregnancy—عشّرت

In the CK عَشَرَت.

Maṣdar تَعْشِيرٌ and اعشرت.

Said of a camel: she became what is called عُشَرَآء.

2.1.6their camels became such as are called عِشَار—عشّروا

It is the plural of عُشَرَآءُ.

2.1.7

See also form 4.

2.1.8he broke the قدح [or drinking-bowl] into ten pieces—عشّر القَدَحَ
2.1.9figurative · مجاز — inferredlove emaciated him—عشّر الحُبُّ قَلْبَهُ

Apparently from the sense above: [as though love broke his heart into ten pieces].

2.1.10he (an ass) brayed with ten unbroken repetitions of the sound—عشّر

They say that when a man came to a country where there was plague, he put his hand behind his ear and brayed in this way, like an ass, and then entered it, and was safe from the plague; or he brayed in this way at the gate of a city where he feared plague, and so it did not harm him.

.

2.1.11

Also said of a hyena: it cried, or howled, in the same way; and of a raven: it croaked in the same way.

Show Lane's original text
see 1, in two places. عشّرهُمْ , (O, Msb, TA,) inf. n. تَعْشِيرٌ , (TA,) also signifies He made them ten, by adding one to nine. (O, Msb, TA. [See وَحَّدَهُ .]) And اعشر العَدَدَ He made the number ten. (TA.) عشّر المُصْحَفَ , inf. n. تَعْشِيرٌ , He put, in the copy of the Kur-án, [the marks called] the عَوَاشِر [pl. of عَاشِرَةٌ ]. (S, O, K. *) اَللّٰهُمَّ عَشِّرْ خُطَاىَ O God, write down ten good deeds for every one of my steps. (Lh, TA.) عشّر لِٱمْرَأَتِهِ , or عِنْدَهَا , He remained ten nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ .) عشّرت , (S, Msb, K, [in the CK عَشَرَت ,]) inf. n. تَعْشِيرٌ ; (S;) and اعشرت ; (K;) She (a camel) became what is termed عُشَرَآء ; (S, K;) she completed the tenth month of her pregnancy. (Msb.) And عشّروا Their camels became such as are termed عِشَار [pl. of عُشَرَآءُ ]. (O.) See also 4. عشّر القَدَحَ He broke the قدح [or drinking-bowl] into ten pieces. (O, TA.) And [hence, app.,] عشّر الحُبُّ قَلْبَهُ Love emaciated him [as though it broke his heart into ten pieces]. (TA.) And عشّر , (A, K,) inf. n. تَعْشِيرٌ , (S, O, K,) He (an ass) brayed with ten uninterrupted reciprocations of the sound. (S, A, O, K. *) They assert that, when a man arrived at a country of pestilence, he put his hand behind his ear, and brayed in this manner, like an ass, and then entered it, and was secure from the pestilence: (S, * O, TA:) or he so brayed at the gate of a city where he feared pestilence, and conse- quently it did not hurt him. (A.) Also He (a hyena) cried, or howled, in the same manner. (A.) And He (a raven) croaked in the same manner. (K.)
Form 3عاشرهُ1 sense
maṣdarمُعَاشَرَةٌ

Core sense — he mixed with him, kept company with himgenerated

3.1he mixed with him, kept company with him, was on familiar terms with him—مُعَاشَرَةٌ

Synonymous with خَالَطَهُ. [See also 6.]

Qur’ānic occurrences Form 3
4:19
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَحِلُّ لَكُمْ أَن تَرِثُوا۟ ٱلنِّسَآءَ كَرْهًا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا۟ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلَّآ أَن يَأْتِينَ بِفَـٰحِشَةٍ مُّبَيِّنَةٍ ۚ وَعَاشِرُوهُنَّ بِٱلْمَعْرُوفِ ۚ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَيَجْعَلَ ٱللَّهُ فِيهِ خَيْرًا كَثِيرًا

O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may Take away part of the dower ye have given them,-except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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, (K,) inf. n. مُعَاشَرَةٌ , (S, O, Msb, K,) He mixed with him; consorted with him; held social or familiar intercourse, or fellowship, with him; conversed with him; or became intimate with him; syn. خَالَطَهُ . (S, O, Msb, K.) [See also 6.]
Form 4اعشر العَدَدَ9 senses · 1 main

Core sense — they became ten; she completed ten months; his camels watered on the tenth daygenerated

4.1

See form 2.

4.1.1they became ten—اعشروا
4.1.2

اعشرت, said of a she-camel: see form 2.

4.1.3

Also said of a camel: she completed ten months from the time of her bringing forth.

4.1.4she brought forth her tenth offspring—عشّرت

The form 4 verb also has this meaning. Mentioned under بكر.

4.1.5

Also said of camels: they came to water on the tenth day, counting the day of the previous watering as the first.

4.1.6he became one whose camels came to water on the tenth day—اعشر

Counting the day of the previous watering as the first; explained by the words وَرَدَتْ إِبِلُهُ عِشْرًا or العِشْرَ.

4.1.7

He came to be within [the period of] the [first] ten [nights] of Dhu-l-Ḥijjeh.

4.1.8we have had ten nights pass over us since we met—أَعْشَرْنَا مُنْذُ لَمْ نَلْتَقِ
Show Lane's original text
: see 2. اعشروا They became ten. (S, O.) اعشرت said of a she-camel: see 2. Also She (a camel) completed ten months from the time of her bringing forth. (TA.) Also, or عشّرت , She brought forth her tenth offspring. (TA in art. بكر .) And the former, said of camels, They came to water on the tenth day, counting the day of the next preceding watering as the first. (O.) And اعشر He was, or became, one whose camels came to water on the tenth day, counting the day of the next preceding water-ing as the first; expl. by the words وَرَدَتْ إِبِلُهُ عِشْرًا , (S, TA,) or العِشْرَ . (TA.) And He came to be within [the period of] the [first] ten [nights] of Dhu-l-Hijjeh ( فِى عَشْرِ ذِى الحِجَّةِ ). (T, TA.) And أَعْشَرْنَا مُنْذُ لَمْ نَلْتَقِ We have had ten nights pass over us since we met. (L, TA.)
Form 6تَعَاشَرُوا1 sense

Core sense — they mixed with one another, kept company togethergenerated

6.1

They mixed and kept company with one another, conversing together and becoming intimate with one another; synonymous with تَخَالَطُوا, as is also اعتشروا.

Show Lane's original text
They mixed; consorted; or held social or familiar intercourse, or fellowship; one with another; conversed together; or became intimate, one with another; syn. تَخَالَطُوا ; (S, O, Msb, K;) as also اعتشروا . (TA.)
Form 8إِعْتَشَرَ1 sense

Core sense — they associated with one another, kept company togethergenerated

8.1

See form 6, immediately above.

Show Lane's original text
see what next precedes.
Form Q. Q. 1عَشْرَنَهُ1 sense

Core sense — he made it twentygenerated

Q. Q. 1.1

He made it twenty: an irregular word [with respect to formation, and post-classical, like سَبْعَنَ, which see].

[In the CK, عَشَرْتُهُ, explained there as meaning I made it twenty; but this is clearly a mistranscription.]

Show Lane's original text
He made it twenty: an extr. word [with respect to formation, and post-classical, like سَبْعَنَ , q. v.]. (K, TA.) [In the CK, عَشَرْتُهُ , and expl. there as signifying I made it twenty: but this is evidently a mistranscription.]

Derived nouns 26

Nounعَشْرٌ1 sense

Core sense — ten, used with feminine nounsgenerated

1

Feminine of عَشَرَةٌ.

Qur’ānic occurrences عَشْر 1 shown of 7
89:2
وَلَيَالٍ عَشْرٍ

By the Nights twice five;

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
fem. of عَشَرَةٌ [q. v.].
Nounعُشْرٌ3 senses · 2 main

Core sense — a tenth, a tenth part, one part out of tengenerated

1a tenth; a tenth part; one part out of ten—عُشُرٌ

عَشِيرٌ and مِعْشَارٌ mean the same; the last is a form not used for a fractional part except for the tenth part and [in the case of مِرْبَاعٌ] for the fourth part.

Some say that مِعْشَارٌ is the tenth of the tenth [that is, a hundredth part].

Some say that مِعْشَارٌ is the tenth of the عَشِير, which is the tenth of the عُشْر, so that on this view the معشار is one part in a thousand, being the tenth of the tenth of the tenth.

[It is also said that معشار is the plural of عشير, which is the plural of عُشْرٌ; but this is clearly a mistake.]

The plural of عُشْرٌ is أَعْشَارٌ and عُشُورٌ; the plural of عَشِيرٌ is أَعْشِرَآءُ.

It is said in a tradition, تِسْعَةُ أَعْشِرَآءِ الرِّزْقِ فِى التِّجَارَةِ وَجُزْءٌ مِنْهَا فِى السَّابِيَآءِ, that is, [Nine tenths of the means of subsistence consist in merchandise, and one part of them consists in] the increase of animals.

1.1he took the tenth of their several kinds of property—أَخَذَ عُشْرَ أَمْوَالِهِمْ

Or, by extension of the term in Muslim law, half the tenth, or a quarter of the tenth. [See 1, and see عَشَّارٌ.]

2that yield a scanty quantity of milk into the udder without its collecting [and increasing]—عُشْرٌ

Applied to she-camels; a plural whose singular is not mentioned.

The udder is تُنْزِلُ, and the scanty quantity of milk دِرَّة [in the CK دَرَّة].

Show Lane's original text
(S, O, Msb, K) and عُشُرٌ (TA) A tenth; a tenth part; one part of ten parts; as also عَشِيرٌ and مِعْشَارٌ ; (S, O, Msb, K;) which last is [of a form] not used [to denote a fractional part] except as applied to the tenth part (S, O) and [in the instance of مِرْبَاعٌ applied to] the fourth part: (O:) or, as some say, مِعْشَارٌ is the tenth of the tenth [i. e. a hundredth part]: and as some say, مِعْشَارٌ is the tenth of the عَشِير , which latter is the tenth of the عُشْر ; so that, accord. to this, the معشار is one of a thousand; for it is the tenth of the tenth of the tenth: (Msb:) [in the TA, “ and as some say, معشار is pl. of عشير , which latter is pl. of عُشْرٌ : ” but this is evidently a mistake:] the pl. of عُشْرٌ is أَعْشَارٌ (Msb, K) and عُشُورٌ ; (K;) and that of عَشِيرٌ is أَعْشِرَآءُ : (S, O, Msb:) it is said in a trad., تِسْعَةُ أَعْشِرَآءِ الرِّزْقِ فِى التِّجَارَةِ وَجُزْءٌ مِنْهَا فِى السَّابِيَآءِ , i. e. [Nine tenths of the means of subsistence consist in merchandise, and one part of them consists in] the increase of animals. (S, A, * O. *) أَخَذَ عُشْرَ أَمْوَالِهِمْ [means He took the tenth, or tithe, or by extension of the term in the Muslim law, the half of the tenth, or the quarter of the tenth, of their several kinds of property]. (S, K.) [See 1, and see عَشَّارٌ .] عُشْرٌ [as a pl. of which the sing. is not mentioned], applied to she-camels, That excern into the udder ( تُنْزِلُ ) a scanty دِرَّة [or quantity of milk (in the CK دَرَّة )] without its collecting [and increasing]. (O, K.)
Nounعِشْرٌ6 senses · 3 main

Core sense — camels' watering interval; a piece broken off a pot; the portions of a slaughtered camelgenerated

1

A period of eight days between camels' two comings to water; for they come to water on the tenth day, counting the day of the previous watering as the first. In the same way the term for each of the periods between two waterings has kasra. [See ثِلْثٌ.]

Or camels' coming to water on the tenth day, after the preceding period of abstinence; or on the ninth day, not counting the day of the previous watering — and it is plain that these two explanations are in effect one and the same. So in the Shems el-'Uloom, on the authority of Kh, where it is added that they keep them from water nine nights and eight days, and then bring them to water on the ninth day, which is the tenth counting from the earlier day of watering.

After the عِشْر there is no name for a period between two waterings until the twentieth day; instead you say هِىَ تَرِدُ عِشْرًا وَغِبًّا and عِشْرًا وَرِبْعًا, and so on to the twentieth day, counting the day of the previous watering as the first; and then you say that their period between two waterings is عِشْرَانِ, that is, eighteen days. When they go beyond this, they are called جَوَازِئُ, meaning that they satisfy themselves with green pasture so as not to need water.

1.1

Also the eighth young one, or offspring. Mentioned under ثلث.

2

Also a piece broken off from a cooking-pot, or from a drinking-cup or bowl, or from anything, as though it were one of ten pieces; and so عُشَارَةٌ, which means a piece of anything.

The plural of the first is أَعْشَارٌ [and the plural of that plural is أَعَاشِيرُ]; and of the second, عُشَارَاتٌ.

2.1figurative · مجاز — inferreda cooking-pot, or a stone one, broken in pieces—بُرْمَةٌ أَعْشَارٌ
a cooking-pot broken into ten pieces—قِدْرٌ أَعْشَارٌ

Apparently from the sense above; the latter word occurs in the plural form and is used as an adjective.

Or a large cooking-pot made of ten pieces joined together because of its size; or one so large that it is carried by ten men, or by ten women; or simply a cooking-pot broken in pieces, not derived from anything. Plural قُدُورٌ أَعْشَارٌ and أَعَاشِيرُ.

[a scabbard of a sword, or a sword-case,] broken in pieces—جَفْنٌ أَعْشَارٌ
[a broken heart]—قَلْبٌ أَعْشَارٌ
the portions of a slaughtered camel—أَعْشَارُ جَزُورٍ

These are the portions for which players at the game called المَيْسِر contend, and they are ten in number, not seven, as is said in one place.

In Har p. 579, اعشار is said in this case to be the plural of عُشْرٌ, but I think we have better reason to regard it as a plural of عِشْرٌ.

Imra-el-Keys says: [And your eyes did not shed tears but that you might play with your two arrows for the portions of a heart subdued and killed by the passion of love]

shāhid
وَمَا ذَرَفَتْ عَيْنَاكِ إِلَّا لِتَضْرِبِىبِسَهْمَيْكِ فِى أَعْشَارِ قَلْبٍ مُقَتَّلِ

By the two arrows he means the two called المُعَلَّى and الرَّقِيب, to the first of which seven portions are assigned and to the second three, so that the two together gain all the portions, the slaughtered camel being divided into ten portions; so he means that she has played for his heart with her two arrows, [alluding to the glances shot from her eyes,] and gained possession of it altogether. So Az and others explain it. [See also a verse cited under رَقِيبٌ.]

Or, according to some, he means that his heart had been broken and then repaired as cooking-pots are repaired; but Az says that the first explanation, which is mentioned by Th, pleases him more.

Hence the saying ضَرَبَ فِى أَعْشَارِهِ وَلَمْ يَرْضَ بِمِعْشَارِهِ, [He played for all the portions of it, and was not content with the fifth of it,] meaning he took the whole of it.

2.2cooking-pots that boil the ten portions—أَعْشَارٌ

The portions are those [of a جَزُور]. The word has this meaning by itself.

3the primary feathers of a bird's wing—أَعْشَارٌ

عَوَاشِرُ has the same meaning.

Show Lane's original text
A period of eight days between [camels'] twice coming to water; for they come to water on the tenth day [counting the day of the next preceding watering as the first]; and in like manner, the term for every one of the periods between two waterings is with kesr: [see ثِلْثٌ :] (S, O:) or camels' coming to water on the tenth day [after the next preceding period of abstinence, i. e., counting the day of the next preceding watering as the first]: or on the ninth day [not counting the day of the next preceding watering; for it is evident that these two explanations are virtually one and the the same]; (K;) as in the Shems el-'Uloom, on the authority of Kh, where it is added that they keep them from the water nine nights and eight days, and then bring them to water on the ninth day, which is the tenth from [by which is meant including] the former [day of] watering: (TA:) after the عِشْر , there is no name for a period between the two waterings until the twentieth [day]; (S, O;) but you say, هِىَ تَرِدُ عِشْرًا وَغِبًّا , and عِشْرًا وَرِبْعًا , [and so on,] to the twentieth [day counting the day of the next preceding watering as the first]; (As;) and then you say, that their period between two waterings is عِشْرَانِ , (As, S, O,) i. e., eighteen days; (S, O;) and when they exceed this, they are termed جَوَازِئُ [meaning “ that satisfy themselves with green pasture so as not to need water ”]. (As, S, O.) Also The eighth young one, or offspring. (A in art. ثلث .) And A piece that is broken off from a cooking-pot, (K, TA,) or from a drinking-cup or bowl, (TA,) and from anything; (K, TA;) as though it were one of ten pieces; (TA;) as also عُشَارَةٌ , (K, TA,) which signifies a piece of anything: (O, TA:) pl. of the former, أَعْشَارٌ [and pl. pl. أَعَاشِيرُ ]; (TA;) and of ↓ the latter, عُشَارَاتٌ . (O, TA.) [Hence, app.,] بُرْمَةٌ أَعْشَارٌ A cookingpot, or one of stone, broken in pieces: thus [we find the latter word] occurring in the pl. form [and used as an epithet]. (S, O.) And قِدْرٌ أَعْشَارٌ A cooking-pot broken into ten pieces: (K:) or a large cooking-pot, of ten pieces joined together by reason of its largeness: (A:) or a cooking-pot so large that it is carried by ten men, (K,) or by ten women: (TA:) or [simply] a cooking-pot broken in pieces; not derived from anything: (TA:) pl. قُدُورٌ أَعْشَارٌ , (A,) and أَعَاشِيرُ . (A, K.) And جَفْنٌ أَعْشَارٌ [A scabbard of a sword, or a sword-case,] broken in pieces. (O.) And قَلْبٌ أَعْشَارٌ [ A broken heart.] (S, K.) And أَعْشَارُ جَزُورٍ The portions of a slaughtered camel [for which players at the game called المَيْسِر contend, and which are ten in number; not seven, as is said in one place in the TA. In Har p. 579, اعشار in this case is said to be pl. of عُشْرٌ ; but I think that we have better reason for regarding it as a pl. of عِشْرٌ ]. (Az, S, O, K.) Imra-el-Keys says, 1 [And thine eyes did not shed tears but that thou mightest play with thy two arrows for the portions of a heart subdued and killed by the passion of love]: he means, by the two arrows, the two called المُعَلَّى and الرَّقِيب ; to the former of which are assigned seven portions, and to the latter, three; so that both together gain all the portions; for the slaughtered camel is divided into ten portions: therefore he means that she has played for his heart with her two arrows, [alluding to the glances shot from her eyes,] and gained possession of it altogether: (Az, S, * O: * [see also a verse cited voce رَقِيبٌ :]) or accord. to some, he means that his heart had been broken, and then repaired like as cooking-pots are repaired: but Az says that the former explanation, which is mentioned by Th, pleases him more. (TA.) Hence the saying, ضَرَبَ فِى أَعْشَارِهِ وَلَمْ يَرْضَ بِمِعْشَارِهِ [He played for all the portions of it, and was not content with the fifth of it]; meaning he took the whole of it. (A.) وَمَا ذَرَفَتْ عَيْنَاكِ إِلَّا لِتَضْرِبِى | بِسَهْمَيْكِ فِى أَعْشَارِ قَلْبٍ مُقَتَّلِ And أَعْشَارٌ alone means Cooking-pots that boil the ten portions [of a جَزُور ]. (Har. p. 579.) أَعْشَارٌ also signifies The primary feathers of the wing of a bird; (S, O, TA;) and so عَوَاشِرُ . (TA.)
Nounعُشَرٌ2 senses

Core sense — three nights of the lunar month; a shrub, the asclepias giganteagenerated

1

Three nights of the [lunar] month, [the tenth, eleventh and twelfth,] following the تُسَع.

2

Also [the asclepias gigantea of Linnæus, or gigantic swallow-wort;] a kind of tree or shrub containing a substance that serves the purpose of tinder, like cotton, than which there is nothing better for striking fire, and with which cushions are stuffed, because of its softness. [See رَآءٌ in art. روأ.]

According to AHn, a large kind of tree or shrub, of the kind called عِضَاه, with a sweet gum, and milk, and broad leaves, growing up high; from its flowers and shoots, or from the joints of its branches and the places of its flowers, comes a well-known kind of sugar with some bitterness in it, called سُكَّرُ العُشَرِ [or this is a kind of red sugar which falls like dew upon this tree; so Golius, from Ibn-Maaroof and the Mj].

It also produces bladders like the شَقَاشِق [or faucial bags] of camels, in which they bray, blowing them out from their mouths with a gurgling sound, and like the bladder of the smaller قَتَاد; and it has a blossom like that of the دِفْلَى, tinged (with what hue is not said), and shining, and beautiful to look at, as well as a fruit.

Ism waḥda with ة; and the plural of this last is عُشَرٌ [or rather this is a collective generic noun] and عُشَرَاتٌ. [See also سَلَعٌ.]

Show Lane's original text
Three nights of the [lunar] month, [the tenth, eleventh, and twelfth,] after the تُسَع [q. v.]. (S, O.) Also [The asclepias gigantea of Linnæus; or gigantic swallow-wort;] a species of tree [or shrub] in which is a substance answering the purpose of tinder, (K,) like cotton, (TA,) than which there is nothing better wherein to strike fire, and with which cushions are stuffed, (K,) on account of its softness: (TA:) [see رَآءٌ , in art. روأ :] accord. to AHn, (TA,) a large species of tree [or shrub], of the kind called عِضَاه , having a sweet gum, (AHn, S, O, *) and milk, (O,) and broad leaves, growing up high, (AHn,) from the flowers and shoots of which, (AHn, K,) or from the joints of the branches and from the places of the flowers whereof, (O,) there comes forth a well-known kind of sugar, (AHn, O, * K,) in which is somewhat of bitterness, (O, K,) called سُكَّرُ العُشَرِ ; (AHn, TA;) [or this is a kind of red sugar, which falls like dew upon this tree; (Golius, from Ibn-Maaroof and the Mj;)] it produces also bladders, resembling the شَقَاشِق [or faucial bags] of camels, in which they bray, [blowing them out from their months, with a gurgling sound,] (AHn, TA,) [and] like the bladder of the smaller قَتَاد [q. v.]; (S, O;) and it has a blossom like that of the دِفْلَى , tinged, [but with what hue is not said,] and shining, and beautiful in appearance, as well as a fruit: (AHn, TA:) n. un. with ة : and pl. [of this latter] عُشَرٌ [or rather this is a coll. gen. n.] and عُشَرَاتٌ . (S, O.) [See also سَلَعٌ .]
Nounعُشُرٌ1 sense

Core sense — a tenth, a tenth partgenerated

1

See عُشْرٌ.

Show Lane's original text
: see عُشْرٌ .
Nounعِشْرَةٌ1 sense

Core sense — social or familiar intercourse, keeping companygenerated

1

Social, or familiar, intercourse; fellowship. The same as مُخَالَطَةٌ, or a noun formed from that word.

According to some grammarians it sometimes governs like a verb, [like the maṣdar,] as in this example: [By your associating with the generous you will be reckoned as one of them]

shāhid
بِعِشْرَتِكَ الكِرَامَ تُعَدُّ مِنْهُمْ
Show Lane's original text
Social, or familar, intercourse; fellowship; i. q. مُخَالَطَةٌ ; (O, * K;) or a subst. from the latter word. (S, Msb.) Sometimes it governs as a verb, [like the inf. n.,] accord. to some grammarians, as in the following ex.: 1 [By thine associating with the generous thou will be reckoned as one of them]. (I'Ak p. 211.) بِعِشْرَتِكَ الكِرَامَ تُعَدُّ مِنْهُمْ
Nounعَشَرَةٌ4 senses · 1 main

Core sense — ten; a portion of the Qur'ān of about ten versesgenerated

1ten men—عَشَرَةُ رِجَالٍ

[Ten;] the first of the عُقُود, with ة and with fatḥa to the ش for the masculine; and عَشْرٌ, without ة and with a single fatḥa, for the feminine.

ten women—عَشْرُ نِسْوَةٍ

[In De Sacy's Arabic Grammar, for the first of these is inadvertently put عَشْرَةٌ, and for the second عَشَرٌ; and in Freytag's lexicon we find عَشَرٌ instead of عَشْرٌ.]

عَشَرَاتٌ [is the plural of عَشَرَةٌ, and also] means decimal numbers.

The common people make عَشْرٌ masculine, as meaning a number of days, saying العَشْرُ الأَوَّلُ and العَشْرُ الأَخِيرُ; but this is wrong [unless by it they mean to speak of nights with their days, as what follows will show].

The month consists of three عَشَرَات: namely العَشْرُ الأُوَلُ [the first ten nights, with their days], plural of أُولَى; and العَشْرُ الوُسَطُ [the middle ten nights, with their days], plural of وُسْطَى; and العَشْرُ الأَخَرُ [the last, literally the other, ten nights, with their days], plural of أُخْرَى; or العَشْرُ الأَوَاخِرُ [the last ten nights, with their days], plural of آخرَةٌ.

[العَشْرُ الأَوَاخِرُ is also applied especially to the last ten nights of Ramaḍān, with their days; and عَشْرُ ذِى الحِجَّةِ to the first ten nights of Dhu-l-Ḥijjeh, with their days; and العَشْرُ alone to the first ten nights of El-Moḥarram, with their days.]

we journeyed ten nights, with their days—سِرْنَا عَشْرًا

The Arabs said this, making the feminine [لَيَالٍ] predominate over the masculine [أَيَّام], as is the case in the Qur'ān 2:234.

And أَيَّامُ العَشْرِ is used for أَيَّامُ اللَّيَالِى العَشْرِ [the days of the ten nights].

[See some further remarks on the syntax of عَشَرَةٌ and عَشْرٌ under خَمْسَةٌ. And for a peculiar pronunciation of the people of El-Ḥijāz, and a case in which عَشَرَة is imperfectly declinable, see ثَلَاثَةٌ.]

Qur’ān 2:234 approximate — somewhere between 2:223 and 2:246 Lane cites “Kur ii. 234”
Qur’ān 2:234 the verse Lane’s citation points to, and it uses this root
وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ بِٱلْمَعْرُوفِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what ye do.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1

[عَشْرٌ is also applied to a portion, or paragraph, of the Qur'ān properly consisting of ten verses; but it is often applied to somewhat more, or less, than what some, or all, consider ten verses, either because there is much disagreement about the divisions of the verses, or so as to begin and end at a break in the run of the text: plural أَعْشَارٌ.]

[These divisions have no mark to distinguish them in some manuscripts; in others each is marked by a round ornament at the end, or by the word عشر, or by the letter ع over, or opposite, the beginning.]

1.2

When you have passed the number ten, you make the masculine feminine and the feminine masculine, up to nineteen. In the masculine you drop the ة in عَشَرَة; and from thirteen to nineteen you add ة to the first of the two nouns; and in every case you pronounce the ش with fatḥa; and you make the two nouns one noun, and as such indeclinable, ending in fatḥa.

You say أَحَدَ عَشَرَ [eleven], [and اِثْنَا عَشَرَ twelve,] and ثَلَاثَةَ عَشَرَ [thirteen], and so on, with fatḥa to the ش, and in one dialect with sukūn [أَحَدَ عَشْرَ and the like]; or the first only.

As ISk says, some of the Arabs make the ع sākin, saying أَحَدَ عْشَرَ and so on up to تِسْعَةَ عْشَرَ, except in اِثْنَا عَشَرَ and اِثْنَىْ عَشَرَ, because the ا and ى are sākin; and Akh says that they make the ع sākin because the noun is long and its vowels are many.

In the feminine you add ة to the second of the two nouns, drop the ة in the first of them, and make the ش in عشرة sākin: you say إِحْدَى عَشْرَةَ [and اِثْنَتَا عَشْرَةَ] and so on up to تِسْعَ عَشْرَةَ; or, if you choose, إِحْدَى عَشِرَةَ [and the like], with kasra to the ش. The first is of the dialect of the people of El-Ḥijāz, [and is the more common,] and the second of the dialect of the people of Nejd; but fatḥa to the ش in this case is unknown to the grammarians and lexicologists, as Az says, though an instance has been adduced in an unusual reading of the Qur'ān 2:57, and another in 7:160.

Every noun of number from eleven to nineteen is manṣūb — or, more properly, each of the two nouns it is made of is indeclinable, with fatḥa — in the cases of rafʿ, naṣb and khafḍ, except twelve; for اِثْنَا and اِثْنَتَا are declinable [that is, in a case of naṣb or khafḍ you say اِثْنَىْ عَشَرَ and اِثْنَتَىْ عَشْرَةَ].

Qur’ān 2:60 approximate — somewhere between 2:55 and 2:61 Lane cites “Kur ii. 57”
Qur’ān 2:60 the verse Lane’s citation points to, and it uses this root
وَإِذِ ٱسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِۦ فَقُلْنَا ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنفَجَرَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۖ كُلُوا۟ وَٱشْرَبُوا۟ مِن رِّزْقِ ٱللَّهِ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ

And remember Moses prayed for water for his people; We said: "Strike the rock with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.3

[In the same way عَشَرَ and عَشْرَةَ are used in the ordinal compounds.]

Qur’ānic occurrences عَشَرَة
2:196
وَأَتِمُّوا۟ ٱلْحَجَّ وَٱلْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۖ وَلَا تَحْلِقُوا۟ رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ ٱلْهَدْىُ مَحِلَّهُۥ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًى مِّن رَّأْسِهِۦ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِٱلْعُمْرَةِ إِلَى ٱلْحَجِّ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۚ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـٰثَةِ أَيَّامٍ فِى ٱلْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُۥ حَاضِرِى ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ

And complete the Hajj or 'umra in the service of Allah. But if ye are prevented (From completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an offering, such as he can afford, but if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear Allah, and know that Allah Is strict in punishment.

5:89
لَا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِىٓ أَيْمَـٰنِكُمْ وَلَـٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ ٱلْأَيْمَـٰنَ ۖ فَكَفَّـٰرَتُهُۥٓ إِطْعَامُ عَشَرَةِ مَسَـٰكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـٰثَةِ أَيَّامٍ ۚ ذَٰلِكَ كَفَّـٰرَةُ أَيْمَـٰنِكُمْ إِذَا حَلَفْتُمْ ۚ وَٱحْفَظُوٓا۟ أَيْمَـٰنَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَـٰتِهِۦ لَعَلَّكُمْ تَشْكُرُونَ

Allah will not call you to account for what is futile in your oaths, but He will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, fast for three days. That is the expiation for the oaths ye have sworn. But keep to your oaths. Thus doth Allah make clear to you His signs, that ye may be grateful.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
[Ten;] the first of the عُقُود ; (A, K;) with ة , (Msb,) and with fet-h to the ش , (TA,) for the masc.; (Msb, TA;) and عَشْرٌ , without ة , (Msb, TA,) and with one fet-hah, (TA,) for the fem. (Msb, TA.) You say, عَشَرَةُ رِجَالٍ [Ten men]: and عَشْرُ نِسْوَةٍ [ten women]. (S, O, Msb, TA.) [In De Sacy's Arabic Grammar, for the former is inadvertently put عَشْرَةٌ ; and for the latter, عَشَرٌ ; and in Freytag's lexicon we find عَشَرٌ instead of عَشْرٌ .] عَشَرَاتٌ [is the pl. of عَشَرَةٌ : and also] signifies Decimal numbers. (M in art. ست .) The vulgar make عَشْرٌ masc., as meaning a number of days, saying العَشْرُ الأَوَّلُ , and العَشْرُ الأَخِيرُ ; but this is wrong [unless thereby they mean to speak of nights with their days, as will be shown by what follows]: the month consists of three عَشَرَات ; namely, العَشْرُ الأُوَلُ [The first ten nights. with their days], pl. of أُولَى ; and العَشْرُ الوُسَطُ [The middle ten nights, with their days], pl. of وُسْطَى ; and العَشْرُ الأَخَرُ [The last, lit. the other, ten nights, with their days], pl. of أُخْرَى ; or العَشْرُ الأَوَاخِرُ [The last ten nights, with their days], pl. of آخرَةٌ . (Msb.) [ العَشْرُ الأَوَاخِرُ is also especially applied to The last ten nights of Ramadán, with their days: and عَشْرُ ذِى الحِجَّةِ to The first ten nights of Dhu-l-Hijjeh, with their days: and العَشْرُ , alone, to The first ten nights of El-Moharram, with their days.] The Arabs also said, سِرْنَا عَشْرًا , meaning We journeyed ten nights, with their days; making the fem. [ لَيَالٍ ] to predominate over the masc. [ أَيَّام ]; as is the case in the Kur ii. 234. (Msb.) And أَيَّامُ العَشْرِ is used for أَيَّامُ اللَّيَالِى العَشْرِ [The days of the ten nights]. (Mgh.) [See some other observations applying to the syntax of عَشَرَةٌ and عَشْرٌ , voce خَمْسَةٌ . And respecting a peculiar pronunciation of the people of El-Hijáz, and a case in which عَشَرَة is imperfectly decl., see ثَلَاثَةٌ .] [ عَشْرٌ is also applied to A portion, or paragraph, of the Kur-án properly consisting of ten verses; but it is often applied to somewhat more, or less, than what is considered by some, or by all, as ten verses, either because there is much disagreement as to the divisions of the verses or for the sake of beginning and ending with a break in the tenour of the text: (see عَاشِرَةٌ :) pl. أَعْشَارٌ . These divisions have no mark to distinguish them in some MSS.: in others, each is marked by a round ornament at the end; or by the word عشر , or the letter ع , over, or over against, the commencement.] When you have passed the number ten, you make the masc. fem., and the fem. masc. [to nineteen inclusively]: in the masc., you reject the ة in عَشَرَة ; and from thirteen to nineteen [inclusively], you add ة to the former of the two nouns; and [in every case] you pronounce the ش with fet-h; and you make the two nouns one noun, [and, as such,] indecl., with fet-h for the termination: (TA:) you say, أَحَدَ عَشَرَ [Eleven], (S, O, Msb,) [and اِثْنَا عَشَرَ Twelve,] and ثَلَاثَةَ عَشَرَ [Thirteen], and so on; (Msb, TA;) with fet-h to the ش ; and in one dial. with sukoon [ أَحَدَ عَشْرَ , &c.]; (Msb;) or the former only: (S, O:) and, as ISk says, some of the Arabs make the ع quiescent, [as many do in the present day,] saying أَحَدَ عْشَرَ , and so on to تِسْعَةَ عْشَرَ [inclusively] except in the instance of اِثْنَا عَشَرَ and اِثْنَىْ عَشَرَ , because of the quiescence of the ا and ى ; and Akh says that they make the ع quiescent because the noun is long and its vowels are many: (S, O) in the fem., you add ة to the latter of the two nouns, and reject the ة in the former of them, and make the ش in عشرة quiescent: you say إِحْدَى عَشْرَةَ (TA,) [and اِثْنَتَا عَشْرَةَ ,] and so on to تِسْعَ عَشْرَةَ [inclusively]: and if you choose, you say إِحْدَى عَشِرَةَ , [&c.,] with kesr to the ش : the former is of the dial. of the people of El-Hijáz, [and is the more common,] and the latter is of the dial. of the people of Nejd: (S, O, TA:) but fet-h to the ش in this case is unknown to the grammarians and lexicologists, as Az says, though an instance has been adduced in an unusual reading of the Kur ii. 57, and another in vii. 160. (TA.) Every noun of number, from eleven to nineteen [inclusively], is mansoob, [or more properly speaking, each of the two nouns of which it is composed is indecl., with fet-h,] in the cases of refa and nasb and khafd, except that of twelve; for اِثْنَا and اِثْنَتَا are decl. [i. e. you say, in a case of nasb or khafd, اِثْنَىْ عَشَرَ and اِثْنَتَىْ عَشْرَةَ ]. (TA.) [In the same manner also عَشَرَ and عَشْرَةَ are used in the ordinal compounds,]
Nounعُشَرَآءُ1 sense

Core sense — a she-camel ten months pregnantgenerated

1

A she-camel that has been ten months pregnant, counting from the day the stallion covered her. She then ceases to be called مَخَاضً and is called عشرا until she brings forth, and also after she has brought forth, or when she has brought forth at the completion of a year.

Or when she has brought forth she is called عَاتِذٌ; or one that has been eight months pregnant; or, applied to a she-camel, it is the same as نُفَسَآءُ applied to a woman.

It is applied also to any female that is pregnant, but mostly to the mare and the she-camel.

It is the only singular word of this measure, which is a plural measure, except نُفَسَآءُ. The dual is عُشَرَاوَانِ and the plural عُشَرَاوَاتٌ, but some disallow this; and also عِشَارٌ, as نِفَاسٌ is the plural of نُفَسَآءُ and عُشَارٌ.

Or عِشَارٌ is applied to she-camels until some of them have brought forth and others are expected to bring forth.

Some say that عِشَار have no milk, though El-Farezdak applies this term to camels that are milked, because they have recently brought forth; and it is said that camels are most precious to their owners when they are عشار.

عَشَائِرُ, as the plural of عِشَارٌ, which is the plural of عُشَرَآءُ, means gazelles that have recently brought forth.

Show Lane's original text
A she-camel that has been ten months pregnant, (S, Mgh, O, Msb, K,) from the day of her having been covered by the stallion: she then ceases to be [of those] called مَخَاضً , and she is called عشرا until she brings forth, and also after she has brought forth, (S, O,) or when she has brought forth, at the completion of a year: or when she has brought forth she is termed عَاتِذٌ : (TA:) or that has been eight months pregnant: or, applied to a she-camel, i. q. نُفَسَآءُ applied to a woman: (K:) it is applied also to any female that is pregnant, but mostly to the female of the horse and camel: (IAth:) it is the only sing. word of this measure, which is a pl. measure, except نُفَسَآءُ : (MF:) the dual is عُشَرَاوَانِ : (S, O, TA; in one copy of the S عُشْرَاوَانِ :) and pl. عُشَرَاوَاتٌ ; (S, O, K, TA; in one copy of the S, and in the CK عُشْراوات ;) but some disallow this; (MF;) and عِشَارٌ ; (S, O, Msb, K;) like as نِفَاسٌ is pl. of نُفَسَآءُ ; (Msb;) and عُشَارٌ : (K in art. نفس :) or عِشَارٌ is applied to she-camels until some of them have brought forth and others are expected to bring forth. (K.) Some say that عِشَار have no milk; though El-Farezdak applies this term to camels that are milked, because of their having recently brought forth; and it is said that camels are most precious to their owners when they are عشار . (TA.) عَشَائِرُ , as pl. of عِشَارٌ , which is pl. of عُشَرَآءُ , signifies Gazelles that have recently brought forth. (O.)
Nounلَبَنٌ عُشَرِىٌّ1 sense

Core sense — milk of camels that feed on the ushar shrubgenerated

1

Milk of camels that feed upon the عُشَر, which see.

Show Lane's original text
Milk of camels that feed upon the عُشَر , q. v. (TA.)
Nounعِشْرُونَ1 sense

Core sense — twenty, twice ten; twentiethgenerated

1twenty men—عِشْرُونَ رَجُلًا
twenty women—عِشْرُونَ ٱمْرَأَةً

Twenty; twice ten: applied alike to a masculine and a feminine noun.

The noun following it is in the accusative case as a specificative.

It is declined with و and ى [like a plural formed by adding و and ن]; and when you prefix it to another noun, making it govern that noun in the genitive, you drop the ن and say عِشْرُو زَيْدٍ [the twenty of Zeyd], and عِشْرُوكَ [your twenty], and عِشُرِىّ [my twenty], changing the و into ى in this last case because of the letter following it, the two incorporating. So says Ks; but most disallow this mode of prefixing with a decimal number of this kind.

[It also means twentieth.]

It is not a plural of عَشَرَةٌ, or عَشْرٌ (so in another copy), [or perhaps the right reading is عِشْرٌ, as may be inferred from what follows; but first it should be noted that if it were the plural of عَشَرَةٌ or of عَشْرٌ it would mean at least three times ten].

Some hold it to be a plural of عِشْرٌ, saying that, as عِشْرٌ means camels' coming to water on the ninth day, they do not say عِشْرَانِ for twenty, but they say عِشْرُونَ (in the K لَمْ يُقَلْ عِشْرَيْنِ وَقَالُوا عِشْرِينَ, but the correct reading seems to be لَمْ يَقُولُوا; in the CK it is more incorrect, لم يقل عِشْرِينَ وقالوا عِشْرَيْنِ), making eighteen days to be عِشْرَانِ and the nineteenth and twentieth a portion of the third عِشْر, and so, treating the portion as a whole, forming the plural عِشْرُونَ, in keeping with a well-known license which allows two and a part of a third to be called a plural. This is the opinion of Kh and IDrd and some others.

But J and most of the lexicologists hold that عِشْرُونَ is not a plural of عَشَرَةٌ, nor of عِشْرٌ, nor of any other word, and I hold their opinion to be correct, since it applies equally to the other similar nouns of number.

Qur’ānic occurrences عِشْرُون
8:65
يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَرِّضِ ٱلْمُؤْمِنِينَ عَلَى ٱلْقِتَالِ ۚ إِن يَكُن مِّنكُمْ عِشْرُونَ صَـٰبِرُونَ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُم مِّا۟ئَةٌ يَغْلِبُوٓا۟ أَلْفًا مِّنَ ٱلَّذِينَ كَفَرُوا۟ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ

O Prophet! rouse the Believers to the fight. If there are twenty amongst you, patient and persevering, they will vanquish two hundred: if a hundred, they will vanquish a thousand of the Unbelievers: for these are a people without understanding.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
Twenty; twice ten: (K:) applied alike to a masc. and a fem.: (Msb:) you say عِشْرُونَ رَجُلًا [Twenty men], and عِشْرُونَ ٱمْرَأَةً [Twenty women: the noun following it being in the accus. case as a specificative]: (TA:) it is decl. with و and ى [like a pl. formed by the addition of و and ن ]; (Msb;) and when you prefix it to another noun, making it to govern the latter in the gen. case, you drop the ن , (S, Msb,) and say, عِشْرُو زَيْدٍ [The twenty of Zeyd], (Msb,) and عِشْرُوكَ [Thy twenty], (S, O, Msb,) and عِشُرِىّ [My twenty], changing the و into ى [in this last case], because of the letter following it, and these incorporating: (S, O:) so says Ks; but most disallow this mode of prefixing in the case of a decimal number [of this kind], (Msb.) [It signifies also Twentieth.] It is not a pl. of عَشَرَةٌ , (so in a copy of the S and in the O and in the TA.) or عَشْرٌ , (so in another copy of the S,) [or perhaps the right reading is عِشْرٌ , as may be inferred from what will be presently added: but first it should be observed that if it were pl. of عَشَرَةٌ , or of عَشْرٌ , it would signify at least three times ten: some hold it to be a pl. of عِشْرٌ , saying, (TA.) as عِشْرٌ signifies camels' coming to water on the ninth day, they do not say عِشْرَانِ [for twenty], but they say عِشْرُونَ , (in the K, لَمْ يُقَلْ عِشْرَيْنِ وَقَالُوا عِشْرِينَ : but the correct reading seems to be لَمْ يَقُولُوا : TA: [in the CK it is more incorrect, لم يقل عِشْرِينَ وقالوا عِشْرَيْنِ :]) making eighteen days to be عِشْرَانِ , and the nineteenth and twentieth a portion of the third عِشْر ; and so, [regarding the portion as a whole,] forming the pl. عِشْرُونَ ; (K, * TA;) agreeably with a well-known license, which allows the calling two and a part of the third a pl: (TA:) this is the opinion of Kh and IDrd and some others: but J and most of the lexicologists hold that عِشْرُونَ is not a pl. of عَشَرَةٌ nor of عِشْرٌ nor of any other word, and their opinion I hold to be correct, applying as it does to the other similar nouns of number. (MF.)
Nounعُشَارَ1 sense

Core sense — ten and ten, ten at a timegenerated

1they came ten and ten—جَاؤُوا عُشَارَ عُشَارَ

Ten and ten; ten at a time and ten at a time; changed from عَشَرَة, or rather عَشَرَةً عَشَرَةً; and so is مَعْشَرَ [for which reason, and because each has the quality of an adjective, each is imperfectly declinable].

You say this, and also مَعْشَرَ مَعْشَرَ, and عُشَارَ once, and مَعْشَرَ once.

MF says that the repetition is clearly wrong, but it is allowed by the M and L as well as the K, [and serves to strengthen the meaning]; and مَعْشَرَ مَعْشَرَ is also authorized.

A'Obeyd says that nothing more than أُحَادَ, ثُنَآءَ, ثُلَاثَ and رُبَاعَ has been heard, except عُشَارَ, which occurs in a verse of El-Kumeyt. [But خُمَاسَ is mentioned in the K.]

Show Lane's original text
Ten and ten; [or ten and ten together; or ten at a time and ten at a time;] (MF;) changed from عَشَرَة , (S,) or rather عَشَرَةً عَشَرَةً ; as also مَعْشَرَ ; (MF;) [for which reason, and its having the quality of an epithet, each is imperfectly decl.] You say, جَاؤُوا عُشَارَ عُشَارَ , (S, M, O, L, K,) and مَعْشَرَ مَعْشَرَ , (M, O, L, K,) and عُشَارَ once, and مَعْشَرَ once, (M, L, TA,) They came ten [and] ten. (S, M, O, L, K.) MF says that the repetition is manifestly wrong; but it is allowed by the M and L, as well as the K; [and is for the purpose of corroboration;] and مَعْشَرَ مَعْشَرَ is also authorized by the TS. (TA.) A'Obeyd says that more than أُحَادَ and ثُنَآءَ and ثُلَاثَ and رُبَاعَ has not been heard, except عُشَارَ occurring in a verse of El-Kumeyt. (O, TA.) [But خُمَاسَ is mentioned in the K.]
Nounعَشِيرٌ9 senses · 3 main

Core sense — a tenth; an associate; a husband; a friendgenerated

1

See عُشْرٌ, in three places.

1.1

Also a certain measure of land, a tenth of the قَفِيز, which is the tenth of the جَرِيب. Plural أَعْشِرَآءُ.

2

And an associate; the same as مُعَاشِرٌ.

2.1they are ungrateful to the husband—يَكْفُرْنَ العَشِيرَ

And a husband, because he and his wife are associates, each of the other.

2.2

And a wife.

2.3

And a relation.

2.4

And a friend. Plural عُشَرَآءُ.

2.5

See also عَشِيرَةٌ.

3

Also the cry of the ضَبُع [or hyena, or female hyena]: in this sense, a word not derived from anything.

Qur’ānic occurrences عَشِير
22:13
يَدْعُوا۟ لَمَن ضَرُّهُۥٓ أَقْرَبُ مِن نَّفْعِهِۦ ۚ لَبِئْسَ ٱلْمَوْلَىٰ وَلَبِئْسَ ٱلْعَشِيرُ

(Perhaps) they call on one whose hurt is nearer than his profit: evil, indeed, is the patron, and evil the companion (or help)!

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
: see عُشْرٌ , in three places. Also A certain measure of land, a tenth of the قَفِيز , (O, Msb, K,) which is the tenth of the جَرِيب [q. v.]: (O, TA:) pl. أَعْشِرَآءُ . (TA in art. جرب .) And An associate; i. q. مُعَاشِرٌ . (S, O, Msb, K.) And A husband; (S, O, Msb, K;) because he and his wife are associates, each of the other. (S, O.) يَكْفُرْنَ العَشِيرَ means They are ungrateful to the husband. (Msb.) And A wife. (Msb.) And A relation. (K.) And A friend. (K.) Pl. عُشَرَآءُ . (K.) See also عَشِيرَةٌ . Also The cry of the ضَبُع [or hyena, or female hyena]: (K:) in this sense, a word not derived. (TA.)
Nounعُشَارَةٌ1 sense

Core sense — a piece of anything, a piece broken offgenerated

1

This word and its plural: see عِشْرٌ.

Show Lane's original text
; and its pl.: see عِشْرٌ .
Nounعُشَارِىٌّ2 senses · 1 main

Core sense — ten cubits long; ten years oldgenerated

1

A garment, or piece of cloth, ten cubits long.

1.1

And a boy ten years old; feminine with ة.

Show Lane's original text
A garment, or piece of cloth, (A, K,) ten cubits long. (S, A, Mgh, O, K.) And A boy ten years old: fem. with ة . (TA.)
Nounعَشُورَى1 sense

Core sense — the tenth day of the month El-Moḥarramgenerated

1

This word and عَشُورَآءُ: see عَاشُورَآءُ.

Show Lane's original text
and عَشُورَآءُ : see عَاشُورَآءُ .
Nounعَشِيرَةٌ2 senses

Core sense — a man's kinsfolk, his nearest relations; a tribegenerated

1

A man's kinsfolk; or his nearer or nearest relations, next of kin by descent from the same father or ancestor; or a small sub-tribe, a small portion, or the smallest subdivision, of a tribe, less than a فَصِيلَة. (Under شَعْبٌ, which see.)

Or a tribe, the same as قَبِيلَةٌ; a man's قَبِيلَة, and so عَشِيرٌ without ة; or a community, such as the Benoo-Temeem and the Benoo-'Amr-Ibn-Temeem.

A word having no proper singular; according to some, from عِشْرَةٌ, according to others from عَشَرَةٌ, the number so called. Plural عَشَائِرُ and عَشِيرَاتُ. [See also مَعْشَرٌ.]

Lane cites “Jel in ix. 24” — a commentary, not the verse; no modern number is given
2

عَشَائِرُ is also a plural of a plural of عُشَرَآءُ, which see, last sentence.

Show Lane's original text
A man's kinsfolk: (Bd and Jel in ix. 24:) or his nearer or nearest relations, or next of kin, by descent from the same father or ancestor: (K:) or a small sub-tribe; a small portion, or the smallest subdivision, of a tribe, less than a فَصِيلَة : (TA voce شَعْبٌ , q. v.:) or a tribe; syn قَبِيلَةٌ ; (S, O, Msb;) a man's قَبِيلَة ; (K;) as also عَشِيرٌ , without ة : (TA:) or a community, such as the Benoo-Temeem, and the Benoo-'Amr-Ibn-Temeem: (ISh:) a word having no proper sing.: (Msb:) accord. to some, from عِشْرَةٌ : accord. to others, from عَشَرَةٌ , the number so called: (Bd ubi suprà, and MF:) pl. عَشَائِرُ (Msb, K) and عَشِيرَاتُ . (Msb.) [See also مَعْشَرٌ .] عَشَائِرُ is also a pl. pl. of عُشَرَآءُ [q. v., last sentence]. (O.)
Nounعَشَّارٌ1 sense

Core sense — one who takes the tenth, or tithe, of propertygenerated

1

One who takes, or receives, the عُشْر of property; and so عَاشِرٌ and مُعَشِّرٌ.

Where the punishment of the عَشَّار or عَاشِر is mentioned in traditions, as where it is said that the عَاشِر is to be put to death, the meaning is the one who takes the tenth as the people in the Time of Ignorance used to do: such a man is to be put to death because of his unbelief, or because, being a Muslim, he holds this practice to be lawful.

But one who performed the like office for the Prophet, and for the Caliphs after him, may be called this because of the relation of what he takes to the tenth — the quarter of the tenth, and the half of the tenth — and because he takes the whole tenth of produce watered [only] by the rain, the tenth of property in merchandise of foreigners, and half the tenth of that of non-Muslim subjects.

The last part of this statement as given in the source is defective, and has been made good here by the addition of the words about foreigners and what follows.

Show Lane's original text
(S, O, Msb, K) and عَاشِرٌ (O, Msb, K) and مُعَشِّرٌ (TA) One who takes, or receives, the عُشْر [q. v.] of property. (S, Msb, K.) Where the punishment of the عَشَّار , or عَاشِر , is mentioned in traditions, as where it is said that the عَاشِر is to be put to death, the meaning is, he who takes the tenth as the people in the Time of Ignorance used to do: such is to be put to death because of his unbelief; or because, being a Muslim, he holds this practice to be lawful: but such as performed the like office for the Prophet and for the Khaleefehs after him may be thus called because of the relation of what he takes to the tenth, as the quarter of the tenth, and the half of the tenth, and as he takes the tenth wholly of the produce that is watered [only] by the rain, and the tenth of the property in merchandise [of foreigners, and half the tenth of that] of non-Muslim subjects. (TA.) [There is either a mistake or an omission in the last part of the statement above, in the TA, which I have rectified by inserting “ of foreigners ” &c.]
Nounعَاشِرٌ2 senses · 1 main

Core sense — the tenth; one who takes the tenth of propertygenerated

1

See عَشَّارٌ.

1.1he became the tenth of them—صَارَ عَاشِرَهُمْ
Show Lane's original text
: see عَشَّارٌ . One says also, صَارَ عَاشِرَهُمْ [meaning he became the tenth of them]. (S, Msb, K.)
Nounعَاشِرَةٌ5 senses · 3 main

Core sense — the round mark of a ten-verse division in a copy of the Qur'āngenerated

1

The circular sign which marks a division of an 'ashr in a copy of the Qur'ān; a post-classical term. Plural عَوَاشِرُ.

1.1the verses that complete a ten-verse division of the Qur'ān—عَوَاشِرُ القُرْآنِ

The division in question is the عَشْر.

1.2camels coming to water after an interval of eight days, on the tenth day—إِبِلٌ عَوَاشِرُ

Counting the day of the previous watering as the first; or on the ninth day, not counting the day of the previous watering. [See عِشْرٌ.]

2

For another meaning of the plural, عَوَاشِرُ, see عِشْرُ, last sentence.

3

عَاشِرَةُ is a proper name of the ضَبُع [that is, the hyena, or female hyena]; a determinate noun, but it has the plural عَاشِرَاتٌ.

Show Lane's original text
The circular sign which marks a division of an 'ashr ( عَشْر ) in a copy of the Kur-án: (O, L, K:) a post-classical term: (O, L:) pl. عَوَاشِرُ . (S, K.) And عَوَاشِرُ القُرْآنِ means The verses that complete an عَشْر of the Kur-án. (K.) And إِبِلٌ عَوَاشِرُ Camels coming to water after an interval of eight days; (S, O;) on the tenth day [counting the day of the next preceding watering as the first]: or on the ninth day [not counting the day of the next preceding watering: see عِشْرٌ ]. (K.) For another signification of the pl., عَوَاشِرُ , see عِشْرُ , last sentence. عَاشِرَةُ is a proper name of The ضَبُع [i. e. hyena, or female hyena]; a determinate noun: [but it has for] pl. عَاشِرَاتٌ . (O.)
Nounعَاشُورٌ1 sense

Core sense — the tenth day of the month El-Moḥarramgenerated

1

See what follows immediately below.

Show Lane's original text
: see what next follows.
Nounعَاشُورَآءُ1 sense

Core sense — the tenth day of the month El-Moḥarramgenerated

1

The tenth day of the month El-Moḥarram. The word also takes the forms عَشُورَآءُ, عَاشُورَى, عَشُورَى, عَاشُورٌ, or يَوْمُ عَاشُورَآءَ (under تسع and elsewhere), or يَوْمُ العَاشُورَآءِ and يَوْمُ عَشُورَآءَ.

Or the ninth day of it, according to some; but most of the learned, of old and late times, agree that it is the tenth.

AZ says that by the ninth the tenth may be meant, in the same way as the term عِشْرٌ, relating to camels' coming to water, is said to be applied to a period of nine days [but means their coming to water on the tenth day, counting the day of the previous watering as the first]; so Lth says, on the authority of Kh.

Few nouns of the measure فَاعُولَآءُ have been heard.

Show Lane's original text
and عَشُورَآءُ (Msb, K) and عَاشُورَى (Msb, K) and عَشُورَى (K) and عَاشُورٌ , (Msb, K,) or يَوْمُ عَاشُورَآءَ (S, O, and K in art. تسع , &c.) or يَوْمُ العَاشُورَآءِ (S in that art., &c.) and يَوْمُ عَشُورَآءَ , (S, O,) The tenth day of the month El-Moharram: (S, Msb, K:) or the ninth thereof, (K,) accord. to some; but most of the learned, of old and late times, agree that it is the former; (Msb in art. تسع ;) and AZ says that by the ninth may be meant the tenth; after the same manner as the term عِشْرٌ , relating to camels' coming to water, is [said to be] applied to a period of nine days, [but means the coming to water on the tenth day, counting the day of the next preceding watering as the first,] as Lth says, on the authority of Kh. (TA.) Few nouns of the measure فَاعُولَآءُ have been heard. (Az, TA.)
Nounمَعْشَرٌ2 senses

Core sense — a company of people, a communitygenerated

1

A company, or collective body, of people, consisting of men and not of women, like نَفَرٌ and قَوْمٌ and رَهْطٌ, having no proper singular.

Or any company, or collective body, whose state of circumstances is one; a community, as the معشر of the Muslims and that of the Polytheists.

Or a great company, or collective body, so called [from عَشَرَةٌ] because they are many; for عشرة is that large and complete number after which there is no number but what is made up of the units it contains.

Or the family of a man; or jinn (that is, genii) and mankind. (Or the author of the K may mean: or jinn; and also mankind.)

In the Qur'ān 6:130 and 55:33 we find the expression يَا مَعْشَرَ ٱلْجِنِّ وَٱلْإِنْسِ, but this means O معشر consisting of the jinn and of mankind; and in 6:128, يَا مَعْشَرَ الجِنِّ, without the mention of الانس.

Plural مَعَاشِرُ. [See also عَشِيرَةٌ.]

2

مَعْشَرَ: see عُشَارَ, in four places.

Qur’ānic occurrences مَعْشَر 2 shown of 3
6:130
يَـٰمَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ ءَايَـٰتِى وَيُنذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَـٰذَا ۚ قَالُوا۟ شَهِدْنَا عَلَىٰٓ أَنفُسِنَا ۖ وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَـٰفِرِينَ

"O ye assembly of Jinns and men! came there not unto you messengers from amongst you, setting forth unto you My signs, and warning you of the meeting of this Day of yours?" They will say: "We bear witness against ourselves." It was the life of this world that deceived them. So against themselves will they bear witness that they rejected Faith.

55:33
يَـٰمَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ إِنِ ٱسْتَطَعْتُمْ أَن تَنفُذُوا۟ مِنْ أَقْطَارِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ فَٱنفُذُوا۟ ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَـٰنٍ

O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass!

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
A company, or collective body, (Az, S, O, Msb, K,) of people, (S,) consisting of men, exclusive of women; like نَفَرٌ and قَوْمٌ and رَهْطٌ ; (Az, Msb;) having no proper sing.: (Az:) or any company, or collective body, whose state of circumstances is one; a community; as the معشر of the Muslims and that of the Polytheists: (Lth:) or a great company, or collective body; so called [from عَشَرَةٌ ,] because they are many; for عشرة is that large and perfect number after which there is no number but what is composed of the units comprised in it: (MF:) or the family of a man: or jinn (i. e. genii) and mankind: (K: [or the author of the K may mean, or jinn: and also mankind:]) in the Kur [vi. 130, and lv. 33], we find the expression يَا مَعْشَرَ ٱلْجِنِّ وَٱلْإِنْسِ ; but this means O معشر consisting of the jinn and of mankind: and [vi. 128], يَا مَعْشَرَ الجِنِّ , without the mention of الانس : (MF:) pl. مَعَاشِرُ . (S, Msb.) [See also عَشِيرَةٌ .] مَعْشَرَ : see عُشَارَ , in four places.
Nounمُعْشِرٌ1 sense

Core sense — a woman who has completed her full time of pregnancygenerated

1figurative · مجاز

A woman who has completed her full time of pregnancy.

Show Lane's original text
A woman who has completed her full time of pregnancy. (TA.)
Nounمُعَشَّرٌ1 sense

Core sense — made ten, made up to tengenerated

1

Ism mafʿūl of form 2, which see. [See also مُثَلَّثٌ.]

Show Lane's original text
[ pass. part. n. of 2, q. v. See also مُثَلَّثٌ .]
Nounمُعَشِّرٌ2 senses

Core sense — one whose camels have brought forthgenerated

1

See عَشَّارٌ.

2

Also one whose camels have brought forth; and one whose camels have become عِشَار [plural of عُشَرَآء].

Show Lane's original text
: see عَشَّارٌ . Also One whose camels have brought forth: and one whose camels have become عِشَار [pl. of عُشَرَآء ]. (O, K.)
Nounمِعْشَارٌ2 senses

Core sense — a tenth; a she-camel whose milk is abundant after bringing forthgenerated

1

See عُشْرٌ.

2

Also a she-camel whose milk is abundant in the nights of her bringing forth.

Qur’ānic occurrences مِعْشَار
34:45
وَكَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ وَمَا بَلَغُوا۟ مِعْشَارَ مَآ ءَاتَيْنَـٰهُمْ فَكَذَّبُوا۟ رُسُلِى ۖ فَكَيْفَ كَانَ نَكِيرِ

And their predecessors rejected (the Truth); these have not received a tenth of what We had granted to those: yet when they rejected My messengers, how (terrible) was My rejection (of them)!

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
: see عُشْرٌ . Also A she-camel whose milk is abundant (K, TA) in the nights of her bringing forth. (TA.)